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Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Nam si amitti vita beata potest, beata esse non potest. Earum etiam rerum, quas terra gignit, educatio quaedam et perfectio est non dissimilis animantium. Non pugnem cum homine, cur tantum habeat in natura boni; Tollenda est atque extrahenda radicitus.

Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Tamen a proposito, inquam, aberramus. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Si longus, levis; Ut aliquid scire se gaudeant?

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Equidem, sed audistine modo de Carneade? Quo modo autem philosophus loquitur? Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Inquit, dasne adolescenti veniam? Tum Triarius: Posthac quidem, inquit, audacius. Ratio enim nostra consentit, pugnat oratio.

Huius, Lyco, oratione locuples, rebus ipsis ielunior. Atqui haec patefactio quasi rerum opertarum, cum quid quidque sit aperitur, definitio est. Et quod est munus, quod opus sapientiae? Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Velut ego nunc moveor. Ergo hoc quidem apparet, nos ad agendum esse natos.

Est igitur officium eius generis, quod

nec in bonis ponatur nec in contrariis. Nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? Dat enim intervalla et relaxat. Ita graviter et severe voluptatem secrevit a bono. Propter nos enim illam, non propter eam nosmet ipsos diligimus. Longum est enim ad omnia respondere, quae a te dicta sunt. Itaque contra est, ac dicitis;

Iam quae corporis sunt, ea nec auctoritatem cum animi partibus, comparandam et cognitionem habent faciliorem. Sed quot homines, tot sententiae; Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Si ista mala sunt, in quae potest incidere sapiens, sapientem esse non esse ad beate vivendum satis. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Ergo hoc quidem apparet, nos ad agendum esse natos.

Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Sed nimis multa. Quos nisi redarguimus, omnis virtus, omne decus, omnis vera laus deserenda est. Inquit, dasne adolescenti veniam?

Minime vero istorum quidem, inquit. Nunc vero a primo quidem mirabiliter occulta natura est nec perspici nec cognosci potest. Teneo, inquit, finem illi videri nihil dolere. Ut optime, secundum naturam affectum esse possit. Ego vero isti, inquam, permitto. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Si verbum sequimur, primum longius verbum praepositum quam bonum.

Idemne potest esse dies saepius, qui semel fuit? Est autem a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Itaque a sapientia praecipitur se ipsam, si usus sit, sapiens ut relinquat. Non enim, si malum est dolor, carere eo malo satis est ad bene vivendum. Longum est enim ad omnia respondere, quae a te dicta sunt. Quid ergo?

Lorem ipsum dolor sit amet,

consectetur adipiscing elit. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Respondeat totidem verbis. Duo Reges: constructio interrete. Idem iste, inquam, de voluptate quid sentit? Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Non dolere, inquam, istud quam vim habeat postea videro;